[2] The main church at the compound is famous for its highly artistic frescoes, which cover the inside walls, the partitions, and the bearings of the building.

Between 1887 and 1889 the French archaeologist Jacques de Morgan discovered 576 rectangular stone sepulchers, along with cultural items made of clay, bronze and iron near Akhtala dating back to the 8th century BC.

[2] It was built in the late tenth century by the Kyurikids, this branch of the Bagratunis originated from Gurgen (the name was pronounced Kyurikeh in the local dialect of Gugark).

He was the son of the patrons of Sanahin and Haghpat monasteries located not far from Akhtala, King Ashot III the Merciful and Queen Khosrovanush.

When the Tashir-Dzoraget kingdom fell as a result of Seljuk raids the Kyurikids migrated to Tavush and Metsnaberd yet they maintained ties with their ancestral fortress and compound in Akhtala.

The fortress was built on an elevated rocky outcrop surrounded by deep canyons from three sides forming a natural protection.

The monastic life was revived in Akhtala when the Zakarians heading the combined Georgian and Armenian forces liberated most of Armenia.

Gandzaketsi writes the following: "Ivane, Zakare's brother, also died [that year] and was buried at Pghndzahank' near the church which he himself had built, taking it from the Armenians and making it into a Georgian monastery.

By doing so Ivane enhanced his position within the Georgian court and gained influence among the Chalcedonian Armenians who mostly inhabited Northern and North-Western Armenia.

[4] Since the late 18th century the monastery serviced ethnic Greeks who had settled in Akhtala in order to work in the gold and silver mines.

Roughly 800 Greek families were moved from Gümüşhane in the Ottoman Empire to Akhtala in 1763[11] by the Georgian King Erekle II.

The inscription on the khachkar states the following: "I, the daughter of Kyurikeh, Mariam, erected Surp Astvatsatsin at Pghndzahank, those who honor us remember us in their prayers.

Vasak, the father of Prince Prosh, is said to have given this relic to Ivane Mkhargrdzeli who later sold it for a large sum to the monastery of Noravank in Syunik.

It was damaged during Tamerlane's invasion and completely demolished in 1784 when the Avar Omar Khan invaded the Transcaucasus from Dagestan.

Below the Holy Virgin, the Communion is shown where Jesus is depicted twice, turning on the right and left sharing bread with the Apostles.

The northern wall depicts the trial of Jesus by the high priest of Caiaphas and by the Roman Procurator Pontius Pilate.

[14] The most prominent structure after the Holy Mother of God church is a rectangular chapel built against its western wall.

Numerous dilapidated dwellings and auxiliary structures are scattered in the territory of the fortress such as a two-story building believed to be a residence for guards.

[2] There are traditional networks of tunnels, crypts, water reservoirs and wine cellars, found among most monasteries of medieval Armenia.

His diary reads: In 1227 I completed the book by Bishop Gregory of Nyssa which was a preserved old copy translated by the sinful and undeserving clergyman Simon who lived in Armenia, near Lore town, at the Holy Mother of God monastery of Pghndzahank.

The book was translated during the reign of atabek Ivane, the founder of the monastery, may God grant him and his sons long life.